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Summary According to the third edition of the Shorter Oxford English Dictionary (1965) the adjective "eugenic" means "pertaining or adopted to the production of fine offspring". This is the "thin", abstract meaning of "eugenic", which carries no moral or historical connotation. In this sense, the ante-natal selection of the genetic characteristics of living beings (genetic selection) and its improvement (gene-therapy or genetic enhancement) all qualify as forms of eugenics. The word is used in this morally neutral way by contemporary proponents of "liberal eugenics". However, the word "Eugenics" may also refer to the core ideas of Francis Galton (who invented the word) and his immediate followers; or to the specific policies adopted mainly in Europe and in the United States, roughly from the beginning of the twentieth century to the end of WW2. Because such policies, including forced sterilization in US and Nazi Germany, are nowadays widely regarded as immoral, the term "eugenics" is often intended as having an intrinsic negative connotation. For that reason, some authors reject "eugenic talk" and the identification of human genetic enhancement and eugenics. This category includes works on both early eugenics and comparisons between early eugenics, traditional eugenic themes, and liberal eugenics.     
Key works

Harris 1993 argues that even if gene-therapy for removing disability or for enhancing normal human traits is a form of eugenics,  it is morally sound. He identifies the morally unsound aspect of eugenics with the idea that "those who are genetically weak should be discouraged from reproducing". He objects that eugenics properly understood maintains that "everyone should be discouraged from reproducing children who will be significantly harmed by their genetic constitution". Thus, eugenics through gene-therapy is morally sound because, unlike past eugenics, it might "enable individuals with genetic defects to be sure of having healthy rather than harmed children".  Wikler 1999 provides a short history of eugenic movements and argues that we must learn from it, for instance by avoiding genetic determinism, class and race biases and the conviction that genetic improvement overrides the freedom of the individual whether and with whom to procreate. Wikler tries to identify the "original sin" in Eugenics, which leads him to analyze and discard many usual objections against it. Agar 2008 is important as perhaps the first book that uses the expression "eugenics" with a positive connotation coherently throughout. Agar endorses eugenics achieved by parents in a society which respects reproductive liberties since, unlike traditional eugenics, it is compatible with a pluralism of different conceptions about human flourishing.Savulescu 2001 argues that couples or single reproducers have a prima facie moral duty to select the embryo with the best life prospects,  selecting against harmful genetic susceptibilities and in favor of beneficial ones. Wilkinson 2010 rejects the identification of "eugenics" and moral claims made in the context of the bioethical debate concerning pre-implantation genetic diagnosis and screening. He claims that it is wrong to the emotional power of "eugenic talk" to bypass rational critical faculties.

Introductions Harris 1993 Chadwick 2001 Wikler 1999 Wilkinson 2008 Buchanan 2007
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  1. Mark B. Adams (2009). Eugenics. In Vardit Ravitsky, Autumn Fiester & Arthur L. Caplan (eds.), The Penn Center Guide to Bioethics. Springer Publishing Company. 371.
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  2. Mourant Ae (1964). The Eugenics Society and Social Research. The Eugenics Review 55 (4):207-209.
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  3. Nicholas Agar (2013). Eugenics. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  4. Nicholas Agar (2008). Liberal Eugenics: In Defence of Human Enhancement. John Wiley & Sons.
    In this provocative book, philosopher Nicholas Agar defends the idea that parents should be allowed to enhance their children’s characteristics.
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  5. Nicholas Agar, Dan W. Brock, Paul Lauritzen & Bernard G. Prusak (forthcoming). The Debate Over Liberal Eugenics. Hastings Center Report.
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  6. Denis Alexander & Ronald L. Numbers (eds.) (2010). Biology and Ideology From Descartes to Dawkins. The University of Chicago Press.
    An accessible survey, this collection will enlighten historians of science, their students, practicing scientists, and anyone interested in the relationship ...
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  7. F. J. Allaun (1933). Eugenics and Capitalism. The Eugenics Review 24 (4):345.
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  8. F. J. Allaun (1932). Eugenics and Socialism. The Eugenics Review 24 (1):73.
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  9. Garland E. Allen (2013). On the History of the International Eugenics Movement. Metascience 22 (2):383-386.
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  10. Garland E. Allen (2013). “Culling the Herd”: Eugenics and the Conservation Movement in the United States, 1900–1940. [REVIEW] Journal of the History of Biology 46 (1):31-72.
    While from a late twentieth- and early twenty-first century perspective, the ideologies of eugenics (controlled reproduction to eliminate the genetically unfit and promote the reproduction of the genetically fit) and environmental conservation and preservation, may seem incompatible, they were promoted simultaneously by a number of figures in the progressive era in the decades between 1900 and 1950. Common to the two movements were the desire to preserve the “best” in both the germ plasm of the human population and natural environments (...)
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  11. Garland E. Allen (2002). The Unfit: History of a Bad Idea. (2001) Elof A. Carlson, New York: Cold Spring Harbor Laboratory Press. Bioessays 24 (8):765-766.
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  12. David Alton (2007). The Enemy of Eugenics. The Chesterton Review 33 (1-2):352-358.
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  13. Jonny Anomaly (2014). Public Goods and Procreation. Monash Bioethics Review 32:172-188.
    Procreation is the ultimate public goods problem. Each new child affects the welfare of many other people, and some (but not all) children produce uncompensated value that future people will enjoy. This essay addresses challenges that arise if we think of procreation and parenting as public goods. These include whether private choices are likely to lead to a socially desirable outcome over the long run, and whether changes in laws, social norms, or access to genetic engineering and embryo selection might (...)
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  14. Jonny Anomaly (2014). Race, Genes, and the Ethics of Belief: A Review of Nicholas Wade, A Troublesome Inheritance. [REVIEW] Hastings Center Report 44 (5):51-52.
  15. Jacob M. Appel (2012). Toward an Ethical Eugenics. Jona’s Healthcare Law, Ethics, and Regulation 14 (1):7-13.
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  16. Hadley Arkes & Richard John Neuhaus (1990). Guaranteeing the Good Life Medicine and the Return of Eugenics. Monograph Collection (Matt - Pseudo).
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  17. C. W. Armstrong (1928). Eugenics in Spain. Eugenics Review 20 (2).
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  18. C. Wicksteed Armstrong (1940). Eugenics and the Rights of Man. The Eugenics Review 32 (2):70.
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  19. C. Wicksteed Armstrong (1938). A Scheme of Practical Eugenics. The Eugenics Review 30 (3):226.
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  20. C. Wicksteed Armstrong (1938). Eugenics and the Colonial Question. The Eugenics Review 29 (4):292.
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  21. C. Wicksteed Armstrong (1931). Positive Eugenics in Practice. The Eugenics Review 23 (2):188.
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  22. Charles Wicksteed Armstrong (1930). A Eugenic Register. The Eugenics Review 22 (2):155.
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  23. Peter Arrupe (1937). Eugenics. Thought 12 (4):653-665.
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  24. W. H. Atherton (1933). Eugenics and Capitalism. The Eugenics Review 25 (1):64.
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  25. Julie Aultman (2006). Eugenomics: Eugenics and Ethics in the 21st Century. Genomics, Society and Policy 2:31-52.
    With a shift from genetics to genomics, the study of organisms in terms of their full DNA sequences, the resurgence of eugenics has taken on a new form. Following from this new form of eugenics, which I have termed “eugenomics”, is a host of ethical and social dilemmas containing elements patterned from controversies over the eugenics movement throughout the 20th century. This paper identifies these ethical and social dilemmas, drawing upon an examination of why eugenics of the 20th century was (...)
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  26. J. H. Badley (1913). How the Difficulties in Teaching Eugenics May Be Overcome. The Eugenics Review 5 (1):12.
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  27. Carl Jay Bajema (forthcoming). Eugenics: Then and Now. Philosophical Explorations.
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  28. Evan Balaban (1998). Eugenics and Individual Phenotypic Variation: To What Extent Is Biology a Predictive Science? Science in Context 11 (3-4):331 - 356.
    Eugenics, in whatever form it may be articulated, is based on the idea that phenotypic characteristics of particular individuals can be predicted in advance. This paper argues that biology's capacity to predict many of the characteristics exhibited by an individual, especially behavioral or cognitive attributes, will always be very limited. This stems from intrinsic limitations to the methodology for relating genotypes to phenotypes, and from the nature of developmental processes which intervene between genotypes and phenotypes. While genetic studies may generate (...)
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  29. K. B. Bamfield (1913). Eugenics and the Sunday School Teacher. The Eugenics Review 5 (3):262.
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  30. Elazar Barkan (1991). Reevaluating Progressive Eugenics: Herbert Spencer Jennings and the 1924 Immigration Legislation. Journal of the History of Biology 24 (1):91 - 112.
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  31. E. W. Barnes (1926). Some Reflections on Eugenics and Religion. The Eugenics Review 18 (1):7.
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  32. C. E. A. Bedwell (1922). Eugenics in International Affairs. The Eugenics Review 14 (3):187.
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  33. G. Benichou (2002). The Advent of the Genetic Quotient. Diogenes 49 (195):20-26.
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  34. M. Berghs (2006). Nursing, Obedience, and Complicity with Eugenics: A Contextual Interpretation of Nursing Morality at the Turn of the Twentieth Century. Journal of Medical Ethics 32 (2):117-122.
    This paper uses Margaret Urban Walker’s “expressive collaborative” method of moral inquiry to examine and illustrate the morality of nurses in Great Britain from around 1860 to 1915, as well as nursing complicity in one of the first eugenic policies. The authors aim to focus on how context shapes and limits morality and agency in nurses and contributes to a better understanding of debates in nursing ethics both in the past and present.
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  35. Luca Bertolino (2014). Eugenetica: piano inclinato e dintorni. Note a margine del libro di Carlo Alberto Defanti. Bioetica. Rivista Interdisciplinare 22 (3-4):529-542.
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  36. G. C. L. Bertram (1958). Eugenics in the Age of Crowding. The Eugenics Review 50 (1):41.
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  37. George Colin Lawder Bertram (1951). Eugenics and Human Ecology. The Eugenics Review 43 (1):11.
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  38. E. H. Bethell (1913). "Eugenics and Politics" III. Hibbert Journal 12:672.
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  39. J. Myles Bickerton (1932). The Inheritance of Blindness: The Contribution of Eugenics to the Reduction of Eye Disease. The Eugenics Review 24 (2):115.
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  40. Randall D. Bird & Garland Allen (1981). The J. H. B. Archive Report: The Papers of Harry Hamilton Laughlin, Eugenicist. Journal of the History of Biology 14 (2):339 - 353.
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  41. C. Crofton Black (1920). Some Aspects of Eugenics and the Income Tax. The Eugenics Review 12 (2):91.
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  42. C. P. Blacker (1959). Eugenics in an Atomic Age. The Eugenics Review 51 (1):21.
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  43. C. P. Blacker (1946). Positive Eugenics: A Proposal. The Eugenics Review 38 (1):25.
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  44. C. P. Blacker (1937). Eugenic Problems Needing Research. The Eugenics Review 29 (3):181.
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  45. C. P. Blacker (1934). The Press and Eugenics: A Review of Reviews. [REVIEW] The Eugenics Review 26 (3):207.
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  46. C. P. Blacker (1933). Eugenics in Germany. The Eugenics Review 25 (3):157.
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  47. Eric Blank (1966). Chromosome Studies on Adults. Eugenics Laboratory Memoirs XLII. The Eugenics Review 58 (4):208.
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  48. Mark Blocher (unknown). Genetics, Eugenics and the Future: A Critique of Philip Kitcher's Utopian Eugenics. Proceedings of the Heraclitean Society 19.
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  49. B. S. Bosanquet (1964). Eugenics: Hereditarian Attitudes in American Thought. The Eugenics Review 55 (4):231.
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  50. Edward Brabrook (1910). Eugenics and Pauperism. The Eugenics Review 1 (4):229.
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